The teachings of Kashmir Shaïvism are one of the foundation stones of the Śrī Vidyā tradition. Also referred to as the ‘doctrine of Direct Recognition’ (pratyabhijñā) or the ‘Yoga of supreme identity’ (Jaideva Singh) or the Trika system, it was first revealed to and enunciated by a lineage of great Kashmiri sages from the 9^th century onwards.

These sages focused intently on a study of the divine nature of consciousness. They were eager to develop understanding beyond the dualism of Sāmkhya (puruśa and prakriti). They also pursued teachings and practices that would stand up against the increasing influence of Buddhism and it emphasis on ‘mind’ as it moved from north India through Kashmir into Tibet and Bhutan at the time.

Kashmir Shaïvism is considered to be non-dual in that it emphasizes the intimate inseparable relationship between subject and object, the knower and the known. At the deepest level, this is the ‘dance of Shiva and Shakti’, the pure luminosity of the existing conscious ‘I’ (prakāśa - Shiva) and the inseparable bliss of the self-knowing AM (vimarśa - Shakti). I AM (ahām), the pulsating effervescence at the heart of consciousness. The sages delved into understanding this ecstatic union beyond the distinction of subject and object; this led them to described the 5 tattvas (modalities) of pure consciousness beyond dualism.

Their dance at the heart of consciousness overflows with bliss and unlimited energy and engenders emanation: this is the manifestation into all the forms of the inner and outer universe produced through myriads of śaktis (energies) vibrating in all the modalities (tattvas) of creation. The sages understood these śaktis to be colorful, varied and powerful. Much like the way white light is diffracted into the multiplicity of colors in the rainbow, the śaktis radiate and throb out of consciousness producing all the facets of reality.

To take seekers in the reverse direction from emanation into unity-awareness, from the world of duality in the waking state back to the experience of pure consciousness, sadhanas and practices evolved involving rituals, meditations and austerities (tapāsyas).

Śaktis were identified as anthropomorphic goddesses who, existing in their subtle realms and worshipped consciously, could assist seekers in travelling through all the realms of reality and pure consciousness. Śrī Vidyā emerged as a goddess-focused tradition from this desire to re-experience through śaktis unity awareness, the joy of divine re-cognition, the luminosity of ‘ahām’. Śrī Vidyā has in this way become one of the most powerful means of reaching the depths of self-knowledge.

Caitanyamātmā - the heart, soul or essence of reality is consciousness.

This is the first Shiva Sutra and the beginning, the essence and the end of Kashmir Shaïvism.

Understanding and examining the texture of consciousness and how it dances with the multiplicity of energies, forms, emotions, blockages and releases, modalities and sensory vibrations (sight, sound, touch, taste, smell) of the universe – this is the mandate of this tradition.

Kashmir Shaïvism and Śrī Vidyā